योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-15, verse-10

वर्जयित्वा ज्ञविज्ञानं जगच्छब्दार्थभाजनम् ।
जगद्ब्रह्मस्वशब्दानामर्थे नास्त्येव भिन्नता ॥ १० ॥

varjayitvā jñavijñānaṃ jagacchabdārthabhājanam ,
jagadbrahmasvaśabdānāmarthe nāstyeva bhinnatā 10

10. varjayitvā jñavijñānam jagatśabdārthabhājanam
jagatbrahmasvaśabdānām arthe na asti eva bhinnatā

10. jñavijñānam varjayitvā jagatśabdārthabhājanam asti
jagatbrahmasvaśabdānām arthe bhinnatā na eva asti

10. Excluding both empirical knowledge and discriminative knowledge, the world (jagat) is merely a receptacle for words and their meanings. Indeed, in their true significance, there is no difference in meaning between the words 'world' (jagat), 'Brahman' (brahman), and 'one's own intrinsic nature' (sva-śabda).

Words meanings summery:

• वर्जयित्वा (varjayitvā) - having excluded, having abandoned, having left out

• ज्ञविज्ञानम् (jñavijñānam) - knowledge and discriminative knowledge, empirical and conceptual knowledge

• जगत्शब्दार्थभाजनम् (jagatśabdārthabhājanam) - a receptacle for the words and meanings of the world, the object of the world's words and meanings

• जगत्ब्रह्मस्वशब्दानाम् (jagatbrahmasvaśabdānām) - of the words 'world' (jagat), 'Brahman' (brahman), and 'self' (sva)

• अर्थे (arthe) - in their true significance (in the meaning, in the sense, for the purpose)

• न (na) - not, no

• अस्ति (asti) - is, exists

• एव (eva) - indeed, certainly, only, even

• भिन्नता (bhinnatā) - difference, distinctness, separation

Words meanings and morphology

वर्जयित्वा (varjayitvā) - having excluded, having abandoned, having left out

(indeclinable)

Absolutive (gerund)

Formed from verbal root 'vṛj' (class 1, parasm. 'varjati') + suffix '-itvā' for absolutive with 'i' insertion.

Root: vṛj (class 1)

ज्ञविज्ञानम् (jñavijñānam) - knowledge and discriminative knowledge, empirical and conceptual knowledge

(noun)

Accusative, neuter, singular of jñavijñāna

jñavijñāna - knowledge and discriminative knowledge; empirical and conceptual understanding

Dvandva compound of jñāna (knowledge) and vijñāna (discriminative knowledge, specialized knowledge).

Compound type : dvandva (jñāna+vijñāna)

• jñāna – knowledge, wisdom, knowing
  noun (neuter)
  From root jñā (to know) + -ana suffix.
  Root: jñā (class 9)
• vijñāna – discriminative knowledge, empirical knowledge, understanding, realization
  noun (neuter)
  From root jñā (to know) with prefix vi-, + -ana suffix.
  Prefix: vi
  Root: jñā (class 9)

Note: Object of 'varjayitvā'.

जगत्शब्दार्थभाजनम् (jagatśabdārthabhājanam) - a receptacle for the words and meanings of the world, the object of the world's words and meanings

(noun)

Nominative, neuter, singular of jagatśabdārthabhājana

jagatśabdārthabhājana - a receptacle/vessel for the words and meanings of the world

Tatpuruṣa compound of 'jagat' (world), 'śabda' (word), 'artha' (meaning), and 'bhājana' (vessel/receptacle).

Compound type : tatpuruṣa (jagat+śabda+artha+bhājana)

• jagat – world, universe, moving
  noun (neuter)
  Present Active Participle
  From root gam (to go) + śatṛ suffix.
  Root: gam (class 1)
• śabda – word, sound, speech
  noun (masculine)
• artha – meaning, purpose, object, wealth
  noun (masculine)
• bhājana – vessel, receptacle, recipient, object
  noun (neuter)
  From root bhaj (to share, distribute) + -ana suffix.
  Root: bhaj (class 1)

Note: Predicate nominative, 'is' implied.

जगत्ब्रह्मस्वशब्दानाम् (jagatbrahmasvaśabdānām) - of the words 'world' (jagat), 'Brahman' (brahman), and 'self' (sva)

(noun)

Genitive, masculine, plural of jagatbrahmasvaśabda

jagatbrahmasvaśabda - the words 'world', 'Brahman', and 'self'

Dvandva compound of 'jagat-śabda', 'brahma-śabda', and 'sva-śabda', where 'śabda' is understood for each member.

Compound type : dvandva (jagatśabda+brahmaśabda+svaśabda)

• jagatśabda – the word 'world'
  noun (masculine)
  Tatpuruṣa compound meaning 'the word jagat'.
• brahmaśabda – the word 'Brahman'
  noun (masculine)
  Tatpuruṣa compound meaning 'the word brahman'.
• svaśabda – the word 'self' or 'one's own intrinsic nature'
  noun (masculine)
  Tatpuruṣa compound meaning 'the word sva'.

अर्थे (arthe) - in their true significance (in the meaning, in the sense, for the purpose)

(noun)

Locative, masculine, singular of artha

artha - meaning, purpose, object, wealth

न (na) - not, no

(indeclinable)

अस्ति (asti) - is, exists

(verb)

3rd person , singular, active, present (laṭ) of as

Present Active Indicative

Third person singular present active indicative of root 'as'.

Root: as (class 2)

एव (eva) - indeed, certainly, only, even

(indeclinable)

Particle for emphasis.

भिन्नता (bhinnatā) - difference, distinctness, separation

(noun)

Nominative, feminine, singular of bhinnatā

bhinnatā - difference, distinctness, separation

From 'bhinna' (broken, separated - past passive participle of bhid) + '-tā' (suffix for abstract feminine noun).

Root: bhid

Note: Subject of 'asti'.